No. 25—1882.] 



NIRVANA, 



17.7 



form : he is conversant with nothing but abstract knowledge ; 

 his will is, however, affected and works. * His five-fold 

 combination falls to pieces and ceases to exist when he enters 

 the four paths. His intense contemplation and introspection 

 failed him when he attempted to soar higher than this. Nor 

 did ho sec the necessity of going beyond this. The tendency 

 to externalization inseparable from the will so liable to be 

 affected by external and internal influences, being destroyed, 

 that on winch Kamma can act, is destroyed. If nothing beyond 

 the Chitta or the human will or heart in its five Skandhas 

 existed or could be realised, then nothing in the form of nou- 

 menal essence would be thought of. The Buddhist began with 

 introspection and ended with it. 



XIV. Buddhistic altitude towards the Vedic, Vedantist, and 

 Jaina systems,— Tie hates the Vedic polity, its pantheon, its 

 heirarchy, its exclusiveness, and its prior rights. To him the 

 Vedantist goes only half the way, and the Jaina is wrong, and 

 is not able to contemplate and introspect. The Vedic polity 

 recognizes the independent eternal individuality of the human 

 spirit. " It is the basis of the Purva Mimansa philosophy. 

 Qndulomi had stated it long before Jaimini, The Jaina follows 

 the Vedic polity in this, but the Buddhist rejects it as likely to 

 land him in all the absurdities of ritualism and caste as lie con- 

 ceives it. The Vedantist recognised eternal noumenal essence 

 consisting in eternal existence joined to intelligence and happi- 

 ness, t When introspection unlocalized and universalized 

 his inner self or the Chitta, he found himself plunged in a 

 nothingness immeasurably expanding on all sides, transcending 

 all thought, and growing into an infinitude of space and eternity. 



XV. Upddisesa Nibbdna. — The peri-spirit comes into ex- 

 istence, energises and externalises so long as a tendency to 

 Karma exists. The tendency is annihilated when all desire is 

 vanquished, when a Buddhist has risen superior to the flesh. 



* Mark the, Vipakachitta and Kriyachitta as explained in the Abhi- 

 dhamma. 



f Sachchidaiianda. This is the watch-word of all schools of VOdantists: 

 it is based on utterances in the Upanishads. 



